129 A A guttara Nik ya 4, Catukka Nipāta 2, Dutiya Paṇṇāsaka 4, Macala Vagga 7

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1 13 Sama a-m-acala Sutta 1 The Discourse on the Unshakable Recluse A 4.87/2:86-88 also Putta Sutta = The Discourse on the Son) or Samaṇa-m-acala Putta Sutta The Unshakable Recluse Discourse on the Son Theme: Four types of noble saints in terms of meditation attainment Translated by Piya Tan 2005, 2007 Introduction The Aṅguttara Nikāya s Book of Fours (catukka,nipāta) contains four suttas entitled Samaṇa-macala, here listed with their alternative names given in Myanmar and Siamese manuscripts, namely: Samaṇa-m-acala Sutta 1 (Putta Sutta) in terms of meditation attainment A 4.87/2:86-88 Samaṇa-m-acala Sutta 2 (Saṁyojana Sutta) in terms of the path A 4.88/2:88 f Samaṇa-m-acala Sutta 3 (Samādhi Sutta) in terms of the tenfold rightness A 4.89/2:89 f Samaṇa-m-acala Sutta 4 (Khandha Sutta) in terms of the five aggregates A 4.90/2:90 These four suttas present four basic models of sainthood, thus: the first model is in terms of the saints meditation attainment; the second, in terms of the fetters broken, that is, the attainment of the four paths; the third, according to the eightfold path, and it culmination in right knowledge and right liberation; and the fourth, in terms of the five aggregates. According to the commentary on the Samaṇa-m-acala Sutta 1, the first saint [ 2] here the unshakable recluse (samaṇa-m-acala), after whom the Sutta is titled refers to learners (sekha), or more fully, learners of the path (sekha pāṭipada), that is, the first seven types of saints (that is, all of them except the full-fledged arhat) namely: (1) the streamwinner of the path sotāpanna magga the streamwinner-to-be (2) the streamwinner of fruition sotāpanna phala the streamwinner-become (3) the once-returner of the path sākadāgāmī magga the once-returner-to-be (4) the once-returner of fruition sākadāgāmī phala the once-returner-become; (5) the non-returned of the path anāgāmī magg the non-returner-to-be; (6) the non-returner of fruition anāgāmī phala the non-returner-become; and (7) the arhat of the path arahata magga the arhat-to-be. (AA 3:113) These seven are all on the path destined for awakening. The arrangement here is analogous to tertiary education: there is the undergraduate who is a student working to become a graduate in due course. The second kind of saint the white lotus recluse refers to the arhat who dwells not touching the eight liberations with the body [ 3]. The second saint is like a lotus with near-perfect petals (ūna,- sata,pattaṁ saroruhaṁ). 1 Neither the texts nor the Commentaries as now have them tell us much about the lotus similes here. However, we can safely surmise that the whiteness 2 of the puṇḍarīka points to the saint s moral virtue and spiritual quality. Like the lotus, he has risen above the mud of ignorance and the waters of craving to bloom fully in the sunlight of awakening. The Sutta commentary (following the Mahāvihāra tradition of Sri Lanka) says that this refers to the arhat who is dry-insight (sukkha,vipassaka), that is, who gains full awakening without any dhyana an idea alien to the early canon! 3 While no dhyana is necessary for the attainment of streamwinning and once-return, it is necessary for the attainment of non-return and arhathood. 4 The reason is simple: these last two saints have overcome sensual lust, and to fully do so, they need to experience zest and joy 1 Lit a lotus with nearly a hundred petals (AA 3:113). 2 Cf AA 3: See Dhyana = SD 8.4 (10-12). 4 See The layman and dhyana = SD 8.5(9)

2 SD A 4.87/2:86-88 Samaṇa-m-acala Sutta 1 (pīti,sukha) that are apart from sensual pleasures or something more peaceful than that, 5 that is, the nonphysical or spiritual pleasures 6 of dhyana (jh na). 7 For the attaining of the stages of the streamwinner or the once-returner, it is sufficient to work with some level of wisdom into true reality (especially by way of directly perceiving the rise and fall of phenomena) without any deep meditation, that is, without attaining any dhyana. 8 However, we should at least be able to attain some simple level of mental focus to temporarily keep the mind hindrance-free (vimutta,citta). 9 Aṅguttara 10 The saint s attainment 11 The unshakable recluse (samaṇa-m-acala) The white lotus recluse (samaṇa puṇḍarīka) The red lotus recluse (samaṇa paduma) A learner on the path [who walks the way] (sekha pāṭipada). 12 He dwells aspiring for the supreme security from the yoke. [ 2] A wisdom-liberated arhat who right here and now, having realized for himself through direct knowledge, after attaining, dwells in the influx-free liberation of mind and liberation through wisdom, that are influx-free with the destruction of the mental influxes. Yet he dwells not touching the eight liberations with the body. [ 3] 13 An arhat liberated both ways, who right here and now, having realized for himself through direct knowledge, after attaining, dwells in the influx-free liberation of mind and liberation through wisdom 14 that are influx-free with the destruction of the mental influxes. And he dwells touching the eight liberations with the body. [ 4] 15 The delicate recluse amongst recluses (samaṇesu samaṇa,- sukhumāla) The Buddha, who right here and now, having realized for himself through direct knowledge, after attaining, dwells in the liberation of mind and the liberation by wisdom that are influx-free with the destruction of the mental influxes. [ 5] 16 Table 1. The four kinds of saints (by meditation attainment) 5 A atr eva k mehi p ti,sukha adhigacchati a a [v ] tato santatara. 6 More fully, feeling that is non-sensual pleasure, nirāmisa sukha vedana. Here nirāmisa means nonsensual, non-carnal or spiritual, which according to Comy refers to the six joyful feelings connected with the sense-doors, but not dependent on sense-desire (MA 1:279). In Sa āyatana,vibha ga S (M 137), s āmisa and nirāmisa refer to the household life and to the renounced life respectively. Elsewhere, as in Suddhika Nirāmisa S (S 36.29), nirāmisa p ti, nirāmisa sukha and nirāmisā upekkhā are experienced in the dhyanas (S /4:236 f). See D 2:298; M 1:59; S 4:235, 236 (x2); A 1:81, 3:412l Pm 2:233. See also Sue Hamilton, Identity and Experience, 1996:43 f. 7 On the importance of zest and joy (pīti,sukha) in meditation and jh na in general, see esp Brahmavamso, The Jh nas, AA 3:113. See Bhāvanā = SD 15.1(13); on stream-winning, see The layman and dhyana = SD 8.5(2). 9 See eg Kassapa Deva,putta S 2 (S 256/2.2/1:46) & Dīgha,laṭṭhi S (S 294/2.13/1:52); cf Go,datta S (S 41.7/- 4: ). 10 A 4.87/2:86-88 = 4.88/2:88 f = 4.89/89 f = 4.90/90 f. 11 A 4.87/2: See 2 n. 13 See 3 nn. 14 Liberation of mind and liberation through wisdom, see 4n. 15 See 4 nn. 16 See 5 nn

3 The third kind of saint, according to the Samaṇa-m-acala Sutta 1, is the red lotus recluse that is, the arhat who is liberated both ways (ubhato,bh ga,vimutta). 17 This refers to one who attains the form dhyanas or the formless attainments, that is, both of them dwell having touched it [a dhyana or an attainment] with the body and knows it by wisdom. 18 Here, a special expression is used to show that the saint who experiences dhyana dwells touching the eight liberations with the body (aṭṭha vimokhe kāyena phassitvā viharati) [ 3-4]. The term paññā,vimutta is used to refer to one who attains any of the four dhyanas or four formless attainments, and who knows by wisdom. 19 In terms of the manner of liberation, there are two kinds of arhat [ 5]: the wisdom liberated (paññā,- vimutta) and the one liberated both ways (ubhato,bhāga,vimutta). The Sama a-m-acala Sutta (A 4.87) clearly shows that these twin liberations the liberation of mind, liberation by wisdom (ceto,vimutti paññā,vimutti) apply to both types of arhats, that is, the one liberated both ways ( the white lotus recluse ) and the wisdom-liberated ( the red lotus recluse ). 20 The arhat is one fully liberated, like the Buddha himself, that is, the fourth kind of saint: the delicate recluse amongst recluses. All the arhats, through being liberated from suffering, enjoy great happiness even here and now. With such liberation and happiness, they easily and always show great compassion to the world. The only difference is that the Buddha has supreme wisdom, and incomparable skills in teaching Dharma and helping other beings and he has the five benefits of an arhat, well-treated by other saints and followers; he may be physically ill but his mind is unaffected; and he has destroyed all mental defilements [ 5-6]. The First Discourse on the Unshakable Recluse A 4.87/2: Bhikshus, there are these four persons existing in the world. What are the four? 21 (1) The unshakable recluse sama a-m-acala. (2) The white lotus recluse sama a,pu arīka. (3) The red lotus recluse sama a,paduma. (4) The delicate recluse amongst recluses sama esu sama a,sukhumāla. (1) The unshakable recluse 2 And how, bhikshus, is a person an unshakable recluse (sama a-m-acala)? THE 7 LEARNERS. Here, bhikshus, a monk is a learner on the path [a learner who walks the way] (sekha pāṭipada). 22 He dwells aspiring for the supreme security from the yoke All arhats are perfectly liberated in the same way from ignorance and suffering, but are distinguished into 2 types on the basis of their proficiency in concentration. Those who can attain the eight liberations (a ha,vimokkha) [see 3n], which incl the 4 formless attainments and the attainment of cessation, are called liberated both ways, ie, liberated from the physical body by means of the formless dhyana, and from all defilements by the path of arhathood. See Pacalā S (A 7.58) = SD 4.11 (2). 18 Kāyena phusitvā viharati, paññāya ca naṁ pajānāti (A 9.45/4:453). See Gethin 2001:135 f. 19 Paññāya ca naṁ pajānāti (A 4:453). 20 See Kīṭā,giri S (M 70) = SD 11.1 (5.2.1). 21 The lotus colours are given by Comy (AA 2:236). 22 Comy says he is a streamwinner (AA 3:116). Bhikkhu sekho hoti pa ipado (A 4.87/2:86), where Comy glosses pa ipado as pa ipannako (AA 3:112), but as Woodward here notes, we have pā ipado at M 1:354 [M 53]; It 79, 131

4 SD A 4.87/2:86-88 Samaṇa-m-acala Sutta 1 Bhikshus, just as [87] the kshatriya rajah s head-anointed eldest son, not yet consecrated and confirmed even so, bhikshus, is the monk who is a learner, one of the supreme way, who dwells aspiring for the supreme security from the yoke. 24 In this way, bhikshus, is a person an unshakable recluse. (2) The white lotus recluse 3 And how, bhikshus, is a person a white lotus recluse (sama a,pu arīka)? THE WISDOM-LIBERATED ARHAT. Here, bhikshus, a monk, right here and now, having realized for himself through direct knowledge, after attaining, dwells in the influx-free liberation of mind and liberation through wisdom, that are influx-free with the destruction of the mental influxes. 25 Yet he dwells not touching the eight liberations 26 with the body. 27 which seems the more correct form (A:W 2:96 n2): cf sāvako pā ipado pi sekho (It 80). See Sekha S (M 53.5/- 1:354) = SD (2.1). 23 Anuttaraṁ yoga-k,khemaṁ patthayamāno viharati. The yoke (yoga) here is an allusion to the mental influxes (āsava): see below. In other words, the learner (sekha) is heading for arhathood. 24 In Sekha S (M 53), the streamwinner is compared to a hatchling (M 53.19/1:367) = SD Mental influxes, sava. The term sava (lit influxes ) comes from -savati flows in or towards (ie either into or out towards the observer). It has been variously tr as cankers, taints ( deadly taints, RD), corruptions, intoxicants, biases, depravity, misery, evil (influence), or simply left untr. The Abhidhamma lists 4 sava: the influx of (1) sense-desire (k m sava), (2) (desire for eternal) existence (bhav sava), (3) wrong views (di h sava), (4) ignorance (avijjâsava) (D , Pm 1.442, 561, Dhs , Vbh 937). These 4 are also known as floods (ogh ) and yokes (yog ). The list of 3 influxes (omitting the canker of views) is probably older and is found more frequently in the Suttas (D 3:216, (20); M 1:55, 3:41; A 3.59, 67, 6.63). The destruction of these sava is equivalent to arhathood. See BDict under sava. The same term, by the destruction of mental influxes (āsavānaṁ khayā), is used here as in regards to the non-returner [ 4] and the arhat [ 5]. However, here, as in the case of the non-returner [ 4], the destruction of the influxes is only partial (in terms of the 10 fetters): see Samaṇam-acala S 2 (A 4.88) = SD Intro. 26 The eight liberations (a ha,vimokha, Skt a a,vimok, D 2:70 f, 111 f, 3:262, 288; A 4:306, 349). The first 3 liberations are kasi a meditations, explained in some detail in Mahā Sakul udāyi S (M 77.23/2:13), but a more detailed exposition is found in Pa isambhidā,magga (Pm 2:38-40). Comy on Mahā Sakuludāyi S (M 77.22/2:13) says that these liberations (vimokkhā) are the mind s full (but temporary) release from the opposing states and its full (but temporary) release by delighting in the object (MA 3:255, cf ). Liberations 1-3 have to do with kasina practice to win the bases for mastery (abhibhāyatana, D ) through dhyana; liberations 4-7 are the formless dhyanas; and the last is the cessation of perception and feeling (nirodha,sam patti). The 8 liberations are as follows: (1) The 1 st liberation, ie, one with physical form sees physical forms (r p r pāni passati), ie the 4 dhyanas using a kasi a (meditation device) derived from a coloured object on one s own body. Perceiving form in one s own body, one sees forms externally. (2) The 2 nd liberation, ie, one who does not see physical form internally, but sees physical forms externally (ajjhatta ar pa,sa bahiddhā r pāni passati), ie, dhyana using a kasi a derived from an external object and the arising of the concentration sign externally. (3) The 3 rd liberation, ie, one liberated after contemplating the idea of the beautiful ( subhan t eva adhimutto hoti). Subha ( beautiful ) here refers to the perception of either a very pure and beautiful coloured kasi a or the 4 brahma,vih r. This is said in reference to form absorption (r pa jhāna) by means of concentrating the mind on very pure, bright and beautiful colours as the kasi a-object. Pa isambhidā,magga says that this mental state is also produced through the cultivation of the divine abodes (brahma,vihāra), as a result of which all beings appear perfectly pure and glorious, and thus the mind turns to the beautiful (Pm 5.20/2:39). The next four (4-7) are the formless attainments (ar pa samāpatti): (4) The 4th liberation: the sphere of the infinity of space. (5) The 5th liberation: the sphere of the infinity of consciousness. (6) The 6th liberation: the sphere of nothingness. (7) The 7th liberation: the sphere of neither-perception-nor-non-perception

5 In this way, bhikshus, is a person a white lotus recluse. (3) The red lotus recluse 4 And how, monks, is a person a red lotus recluse (sama a,paduma)? THE ARHAT LIBERATED BOTH WAYS. Here, bhikshus, a monk, right here and now, having realized for himself through direct knowledge, after attaining, dwells in the influx-free liberation of mind and liberation through wisdom, 28 that are influx-free with the destruction of the mental influxes. And he dwells touching the eight liberations with the body. In this way, bhikshus, is a person a red lotus recluse. (4) The delicate recluse amongst recluses 5 And how, bhikshus, is a person a delicate recluse amongst recluses (sama esu sama a,sukhumāla)? 29 THE ARHAT S FIVE BENEFITS. (1) Here, bhikshus, a monk, is often asked to enjoy robes, not seldom asked; is often asked to enjoy almsfood, not seldom asked; is often asked to enjoy a lodging, not seldom asked; is often asked to enjoy medication and support for the sick, not seldom asked. (2) Furthermore, whichever fellow brahmacari he stays with, they often conduct themselves pleasantly 30 towards him through deeds, seldom unpleasantly; they often conduct themselves pleasantly towards him through speech, seldom unpleasantly; they often conduct themselves pleasantly towards him through thoughts, seldom unpleasantly. (3) Further, whatever feelings 31 that arise 32 (8) The 8th liberation: the cessation of perception and feeling. This last stage requires both concentration and insight, and can be attained only by non-returners and arhats who have mastered the formless attainments. See Bodhi, The Great Discourse on Causation [Mah,.nidāna Sutta tr & exegeses]. Kandy: BPS, 1984: See D = SD 9 n & Maha Nid na S (D 15.35/2:70 f) = SD 5.17 (10). 27 Having touched with the body, kayena phassitvā, ie, through personal or direct experience, ie by way of the path and fruition through the body door (kāya,dvārena magga,phalehi, ItA 2:4; MA 2:329), or concurrently through body and mind (sahajāta,nāma,kāyena, DA 3:1023; PugA 177; nāma,kāyena, AA 3:121); here, nāma,kāya is evidently a dvandva, although. For an overview, see SD 29.6a (2.2) Working with the body. 28 Liberation of mind and liberation through wisdom, respectively, ceto,vimutti (or, liberation by concentration, ie through destruction of the mental hindrances) and paññ,vimutti (liberation through insight) (A 1:60). One who is liberated by wisdom may not have reached the 8 deliverances (vimokkha = jh na) in his own body, but through seeing with wisdom, his mental influxes are destroyed (M 70.16/1:478). All arhats are perfectly liberated in the same way from ignorance and suffering, but are distinguished into two types on the basis of their proficiency in concentration. Those who can attain the 8 deliverances (a ha,vimokkha), which include the four formless attainments and the attainment of cessation, are called liberated both ways, that is, liberated from the physical body by means of the formless dhyanas, and from all defilements by the path of arhathood. Sa ha, like the arhats S riputta and Moggall na, is liberated both ways (ubhato,bh ga,vimutta). The differences between the two types of liberation are given in Mah,nid na S (D 2:70 f) and K giri S (M 1:477 f). For full list of the 8 deliverances, see Mah Nid na S (D 15.35/2:70 f). For full list of the 8 deliverances, see Mah Nid na S (D 15.35/2:70 f) = SD See also D 3:262, 228; Vimokkha S, A 8.66/4:306; also M /3:103 = SD This whole section onwards reappears as Samaṇa,sukhumāla S (A 5.104) where it centres around the arhat s 5 benefits. (A 5.104/3: ) 30 Pleasantly, man pena, from man pa, which Vibha ga and Comys gloss with appeti, to flow into, or with app yati, to make full, to satisfy (Vbh 9; SA 1:78; AA 3:287). This same expression mutatis mutandis recurs in Samaṇa,sukhumāla S (A /3:131,25), in a stock passage reflecting a common behaviour of monks towards the Buddha. Cf this passage in a different context in Channa S (S /4:57,23) = SD Feelings refers to a narrow sense of physical pain. Cf Sīvaka S (S /4:230 f) = SD 5.6 n

6 SD A 4.87/2:86-88 Samaṇa-m-acala Sutta 1 on account of bile, or on account of phlegm, 33 or on account of wind, 34 or on account of a combination of them [imbalance of the three], or on account of weather changes [temperature shifts], or on account of improper self-care, 35 or on account of assaults [trauma upon oneself caused by outside agencies], 36 or through karmic result they do not affect him much, he suffers little sickness. (4) He is one who attains to and happily abides in the four dhyanas, the higher mind, as he wishes, without any difficulty, without any trouble [in abundance]. 37 (5) Right here and now, having realized for himself through direct knowledge, after attaining, he dwells in the influx-free liberation of mind and [88] the liberation through wisdom, 38 that are influx-free with the destruction of the mental influxes. 39 Such, bhikshus, is a person a delicate recluse amongst recluses. (5) The Buddha is a delicate recluse 6 Now, bhikshus, if you were to rightly speak of the delicate recluse, you would only be speaking rightly of me. THE BUDDHA S FIVE BENEFITS. (1) For, bhikshus, I am often asked to enjoy robes, not seldom asked; am often asked to enjoy almsfood, not seldom asked; am often asked to enjoy a lodging, not seldom asked; am often asked to enjoy medication and support for the sick, not seldom asked. 32 The foll list of causes of illness and pain is Samaṇa-m-acala S (A 4.87/2:87, 88) = Samaṇa,sukhumāla S (A 5.104/3:131). On the causes of illness & pain, see Sīvaka S (S 36.21/4:230); Giri-m-ānanda S (A 10.60/5:109 f), Tikicchaka S (A /5:218), Vamana S (A /5:219); Nm 1:13, 17, 2:361, 468; Miln Symptons of phlegm disorders include sluggishness and apathy suggesting that one has depression. 34 Symptoms of wind disorders incl hiccup, stitch (brief sharp pain running through the body) and stomache-ache. See Intro (3) above. 35 Causes of this include sitting or standing too long, and being bitten by a snake. 36 Opakkammik ni. Sīvaka S (S 36.21) has opammik b dh (S /4:230 f) = SD 5.6. The Pali forms upakkama, opakkama, opakkamika, and the Sanskrit upakrama (from upa- and KRAM, to stride) have the primary meaning of attacking suddenly. As such, Zysk thinks it therefore could be equivalent to the gantu, or external, category of disease causation in Indian medicine. According to the yurvedic medical tradition, gantu causes are generally violent and traumatic and involve injury to the body [Caraka Sa hita Sūtrasth na 20.3; Su ruta Sa hit Sūtrasth na 1.24 f] (Asceticism and Healing in Ancient India, 1998:30). This suffering may arise from being arrested for crime, being attacked by robbers, accidents, etc; the Buddha s foot being hurt by a piece of rock due to Devadatta s attempted assassination. 37 Catunnaṁ jhānānaṁ abhicetasikānaṁ diṭṭha,dhamma,sukha,vihārānaṁ nikāma,lābhī akiccha,lābhī akasira,- lābhī. Comy glosses nik ma,l bhi as attaining it whenever he desires it (yath,k ma,l bhī); akiccha,l bhī as attaining it without difficulty (adukkha,l bhī); and akasira,l bhī as attaining it abundantly (vipula,l bhī) (DA 3:897). This is stock: Sampasādanīya S (D 28.19/3:113), Sekha S (M /1:354, 356, 357, 358), Gopaka Moggallāna S (M /3:11), Kāya,gatā,sati S (M /3:98), Navaka Bhikkhu S (S 21.4/2:278), Mahā Kappina S (S 54.7/5:316), Uruvela S 2 (A /2:23), Vassa,kāra S (A /2:36 f), Putta S (A /- 2:87), Nāgita S (A /3:31 3), Samaṇa,sukhumāla S (A /3:33), Phasu,vihāra S (A 5:104/3:132), Asekha S (A 5.106/3:134), Catuddisa S (A 5.109/3:135), Arañña S (A 5.110/3:135), Nāgita S (A /3:342 2), Yasa S (A /4: ), Kosala S 2 (A /5:67 f 4), Subhūti S (A /5:341). The words nikāma,lābhī akiccha,lābhī akasira,lābhī indirectly refers to dhyana in Venāga,pura S (A 3.63/1: ). 38 Liberation of mind and liberation through wisdom, see 3n. 39 Mental influxes, sava: see 3n. Here, in the case of the arhat, he has fully destroyed all the influxes

7 (2) Further, whichever fellow brahmacari I stay with, they often conduct themselves pleasantly towards me through deeds, seldom unpleasantly; they often conduct themselves pleasantly towards me through speech, seldom unpleasantly; they often conduct themselves pleasantly towards me through thoughts, seldom unpleasantly. (3) Further, whatever feelings 40 that arise on account of bile, or on account of phlegm, or on account of wind, or on account of a combination of them [imbalance of the three], or on account of weather changes [temperature shifts], or on account of improper self-care, or on account of assaults [trauma upon oneself caused by outside agencies], or through karmic result they do not affect me much, I suffer little sickness. (4) Here and now, attaining to the four dhyanas, the higher mind, as I wish, without any difficulty, without any trouble [in abundance], I dwell happily. (5) By the destruction of the mental influxes, here and now I dwell in the influx-free liberation of mind and liberation through wisdom, having touched [realized] them with the body through my own direct knowledge. Bhikshus, if you were to rightly speak of the delicate recluse, you would only be speaking rightly of me. These, bhikshus, there are these four persons existing in the world. eva ; ; ; ; Feelings refers to a narrow sense of physical pain. Cf Sīvaka S (S /4:230 f) = SD 5.6 n